and the bearers may fairly be asked to consider whether it is not more likely that they are mistaken as to the origin of an impression in their minds, than that others are ignorant of the very existence of an impression in theirs." "Theism" (Mill, p. 162.)
The proper answer to this argument is found in Note 2, this lesson.
4. The Consent of Mankind: "As far back as Cicero in the first century B. C. or even earlier, pagan thinkers had observed that religion in some form or other is a universal trait in human nature. And though in modern days apparent exceptions of 'atheistical tribes' have been adduced to prove the contrary, the trend of anthropological science may be said on the whole to support the judgment of antiquity. There may indeed be savages (though the point has not been proved) among whom no definite trace of religious observance can be discerned; but are they normal representatives even of undeveloped humanity? Is there no such thing as degradation? And have not even these poor savages some vestige at least of the religious faculty? For that is all our argument really requires. The world-wide progress of Christian missions to the heathen seems to testify quite triumphantly that no race or tribe of men, however degraded and apparently atheistic, lacks that spark of religious capacity which may be fanned and fed into a mighty flame.
"Granted, then, that the religious faculty is practically universal among mankind, what is the significance of this fact? From ancient times it has been regarded as an argument—often (wrongly) as a proof that God exists. It is called the argument 'from the general consent of mankind.'" (Belief in God, Dummelow's Commentary, p. ci.)
5. Existence of Gods by Universal Consent: "In the question now before us, the greater part of mankind have united to acknowledge that which is most probable, namely, that there are Gods. * * * * * * Here, then, you see the foundation of this question clearly laid; for since it is the constant and universal opinion of mankind, independent of education, custom, or law, that there are Gods, it must necessarily follow that this knowledge is implanted in our minds, or, rather, innate in us. That opinion respecting which there is a general agreement in universal nature must infallibly be true; therefore it must be allowed that there are Gods; for in this we have the concurrence, not only of almost all philosophers, but likewise of the ignorant and illiterate. It must be also confessed that the point is established that we have naturally this idea, and as I said before, or prenotion, of the existence of the Gods." (Tusculan Disputations (Cicero) Yonge's Translation, pp. 225-6.)
6. Cotta's Comment: On the matter of the foregoing note Cicero represents "Cotta" the Academician, as commenting as follows:
"You have said that the general assent of men of all nations and all degrees is an argument strong enough to induce us to acknowledge the being of Gods. This is not only a weak, but a false, argument; for, first of all, how do you know the opinions of all nations? I really believe there are many people so savage that they have no thoughts of a Deity." (Ibid. p. 231.)
7. Spencer's Comment on Universality of Religious Ideas: "Religious ideas of one kind or other are almost universal. Admitting that in many places there are tribes who have no theory of creation, no word for a deity, no propitiatory acts, no ideas of another life—admitting that only when a certain phase of intelligence is reached do the most rudimentary of such theories make their appearance; the implication is practically the same. Grant that among all races who have passed a certain stage of intellectual development there are found vague notions concerning the origin and hidden nature of surrounding things; and there arises the inference that such notions are necessary products of progressing intelligence. Their endless variety serves but to strengthen this conclusion; showing as it does a more or less independent genesis—showing how, in different places and times, like conditions have led to similar trains of thought, ending in analogous results. That these countless different, and yet allied, phenomena presented by all religions are accidental or factitious, is an untenable supposition. A candid examination of the evidence quite negatives the doctrine maintained by some that creeds are priestly inventions." ("First Principles," Appleton & Co.'s Edition of 1896, pp. 13, 14.)
Footnotes
[1]. As these works of reference may be somewhat difficult to obtain, copious notes are made for this lesson.